THEOLOGY, AND NOT RELIGION, THE SOURCE OF DIVISION 
AND STRIFE IN THE CHRISTIAN CHURCH. 



SERMON, 



PREACHED MAY 14, 1829, 



ORDINATION OF MR. JOHN L. SIBLEY, 



AS MINISTER OF THE CHURCH IN STOW. 



BY CHARLES LOWELL, 

MINISTER OF THE WEST CHURCH, IN BOSTON. 



BOSTON: 

N. S, SIMPKINS & CO. 79, COURT ST. CORNER OF BRATTLE ST, 

1829. 



FREEMAN & EOLLES, PRINT. 81, COURT STREET. 



SERMON. 



1 TIMOTHY, vi. 3, 4. 

IF ANY MAN TEACH OTHERWISE, AND CONSENT NOT TO WHOLE- 
SOME WORDS, EVEN THE WORDS OF OUR LORD JESUS CHRIST, 
AND THE DOCTRINE ACCORDING TO GODLINESS, HE IS PROUD, 
KNOWING NOTHING, BUT DOTING ABOUT QUESTIONS, AND 
STRIFES OF WORDS, WHEREOF COMETH ENVY, STRIFE, RAIL- 
INGS, AND BITTER SURMISINGS. 

Such, as is expressed in the last clause of the 
text, was the effect in the days of the apostle, and 
such has been the effect in every subsequent peri- 
od, of a departure from the icords of our Lord Je- 
sus Christ, and an inattention to the fact that his 
doctrine is simply a doctrine which is according to 
godliness. Not satisfied with what is revealed, — 
with the plain, intelligible truths of the bible, — men . 
have been disposed to exercise their ingenuity, or 
indulge their fancy, on subjects that were obscure, 
or left wholly in darkness. The abstract nature of 
the Godhead, the divine decrees, the ingredients of 
future happiness and future misery, and various 
other topics, on which it hath not pleased God to 
give us precise information, have too much occu- 
pied, and do still too much occupy, the minds of 
men, to the neglect of those truths which it most 



4 



concerns them to know. There is still, as there 
has always been, a doting about questions, and 
strifes of words, and the consequence is, as it al- 
ways has been, envy and strife and railing and 
evil surmisings. 

All the revelations of God's works and word, 
and all the dispensations of his providence, have 
one end, and one only, — the moral improvement of 
his intelligent creatures. 

It is true that in the works of nature there is 
much that seems to be addressed only to the intel- 
lectual part of man, and much that appears only 
designed to gratify his senses. A wide field is 
opened before him, in which he may ' expatiate 
free, 5 and find, at every step, new stores of know- 
ledge, and new sources of enjoyment. But in all 
the provision that is made for the gratification of 
sense and intellect, there is a higher end than is an- 
swered by this gratification. There is reference 
to man as a moral and immortal being. The ulti- 
mate design of all that God has done in the works 
of nature to make us wiser and happier, is to make 
us better. 

And so it is with his providence. Be our con- 
dition prosperous or adverse, adapted to make us 
joyful, or to make us sorrowful, the ultimate object 
is the same. God is infinitely happy because he 
is infinitely good. He desires that his creatures, 
like himself, should be happy, but they cannot re- 



5 



semble him in his happiness unless they resemble 
him in his goodness. 

We come to the scriptures, — the appropriate 
theme of our discourse, — and here the same design 
is apparent as in the other revelations of God. 
There was but one object in the mission of Jesus 
Christ 5 there is but one object in the doctrines and 
precepts of the gospel. This object is holiness, — 
the advancement of the moral perfection of man- 
kind. If Christ gave himself for us, as he surely 
did, it was that he might redeem us from all ini- 
quity, and purify unto himself a peculiar people, 
zealous of good ivories. If he spake as never man 
spake, it was because he taught a purer and holier 
doctrine than the tongue of man had uttered, or the 
heart of man conceived. Man had wandered from 
the path of duty, and was lost in the devious, intri- 
cate paths of transgression. God sent his Son to 
seek and to save him ; to bring him back from his 
wanderings ; to reclaim him from disobedience and 
misery, to duty and happiness. 

There is a distinction between theology and re- 
ligion, an attention to which would go far, I am 
persuaded, towards healing the divisions which 
have disgraced the christian church. In its most 
extensive sense, religion includes theology, in as 
far as theology relates to the being and attributes 
of God, to his government and will, this is moral 
theology ; but there is a speculative theology, and 



6 



a scholastic theology, whose technics are not to be 
found in the bible, and have little reference to the 
great purpose for which the bible was given us. 

Religion is an internal principle. It has its seat 
in the heart/ and from thence sends forth the life- 
blood through the whole moral frame. It is found 
in the wise and the simple, in the learned and the 
unlearned. Theology, in its strictest sense, is a 
science. It is founded, as every science must be, 
on clear, certain, self-evident principles. Specu- 
lative theology is, — I know not what. It is one 
thing with one man, and another thing with another 
man ; and sometimes a very strange, unnatural, 
distorted thing it is. 

Religion, in its proper sense, can be productive 
of no mischief, but is fitted to be the instrument of 
great good. In its primitive sense, it implies a 
bond of union ; it binds us to God and to one an- 
other; it is a solemn obligation to obedience; — it 
is godliness, or piety, and consists in the practice 
of duty to God and to man. Such is the religion 
of the scriptures, and the only one in which we 
have any real concern. But theology, as distin- 
guished from this, as consisting in speculation about 
dogmas and points of doubtful disputation, has 
been productive of much mischief in every age of the 
church. It has not bound men together, but divid- 
ed them. It has called off the attention, in too 

1 Matt. xv. 19. Luke xvii. 21. Rom. ii. 29 ; x. 10. Heb. xiii. 9. &c. &c. 



1 



many cases, from the principal objects of religion, 
and fixed it upon the anise, mint, and cumin, — 
the things of trifling importance, which might en- 
gender strife, but could not edify. In as far as 
men are theologians in this sense, they are no bet- 
ter, but rather the worse for their theology. They 
have the knowledge which pnffeth up, but not al- 
ways the charity that edifieth; and if they are des- 
titute of this, however much they may know, they 
know nothing yet as they ought to knoiv it. 

Charity is religion, It is the whole of religion. 
Nothing can be added to it, and nothing can be taken 
from it without substracting thus much from the 
religious character. When exercised towards God, 
it is piety, and prompts to all the duties which piety 
includes, to the cultivation of devout affections, and 
to the display of these affections in private and pub- 
lic acts of devotion. When exercised towards 
man, it is justice and benevolence, and prompts to 
all the duties which these include. It does justly, 
giving to all their due 5 tribute to tvhom tribute, 
honor to whom honor, respecting the rights of all, 
and claiming no more than fairly belongs to it. It 
loves mercy, is kind and sympathizing, alleviating, 
as it is able, the sufferings of humanity. It is an 
angel of compassion, whose wings are always ex- 
tended to shelter the defenceless, ever employed in 
doing good, and finding its own happiness in mak- 
ing others happy. 



8 



We see then, why our Saviour included the whole 
law in these two commandments. Thou shalt love 
the Lord thy God ivith all thy heart, and thy 
neighbor as thyself; and why his apostles describe 
love as the fulfilling of the law and the end of 
commandment. Reflect a moment, my hearers, 
and you will perceive, I think, that I was not mis- 
taken in saying that charity, or love, was the whole 
of religion. Under the head of love to God, or 
love to man, you will find every duty which has 
reference to your Creator, to your fellow-creatures, 
and I may add, to yourselves. 

Now, speculative theology has done little, if any- 
thing, towards promoting this charity, and much — 
perhaps more than every thing else — towards check- 
ing its growth and impairing its influence. It has 
erected walls of separation. It has opened the 
floodgates, and let out the bitter waters of conten- 
tion which have mingled with the pure, refreshing, 
fertilizing streams of divine truth, and often dyed 
them with blood. I tremble when I witness the 
presumption of men, dogmatizing about things of 
which they know nothing and can know nothing 
with certainty, attempting to withdraw the veil (or 
affecting to have withdrawn it) which Infinite Wis- 
dom has seen fit to interpose between our feeble 
sight and the nature of his Essence, or the opera - 
tions and results of his government. I mourn that 
good men should so often mispend their time, and 



9 



lose their good temper., in teaching men to bite and 
devour one another, when they might be so much 
better employed in teaching their fellow-christians 
to bring their passions into subjection to the law of 
Christ, and in learning, at the same time, more 
effectually to subdue their own. 

Sad is it when those publications which are the 
organs of ' religious parties,' become the vehicles of 
crimination and recrimination, descend to bitter 
invective, or unkind insinuation, when a spirit is 
manifested most foreign to the mild spirit of the 
gospel, and language used which would be far from 
honorable on the arena of political warfare, and 
would not be tolerated in the intercourse of private 
life. We may well address to those who conduct 
them the rebuke which their master addressed to 
his first disciples when they were for calling down 
fire from heaven upon a city of the Samaritans, — 
Ye know not what manner of spirit ye are of No. 
They are men, encompassed with infirmities, like 
others, and doubtless believe themselves to be zeal- 
ously affected in a good thing. The zeal which 
they discover, they imagine to be a zeal for God 
and truth, when it is a zeal for their own theories, 
which they have magnified far beyond their just 
proportions, which may be true or may be false, 
but have little or no influence in promoting the 
great end of Christianity. 

That end, I repeat, — and I would it could be 

sounded in the ears of theological combatants till 

2 



10 



they were compelled to yield their attention to it, — 
that end is godliness, and it is the losing sight of 
this, that gives rise to the strife and railing of which 
the apostle speaks. Were this end kept steadily in 
view, there would be no contention but who should 
best answer it. It is absurd to say that a conten- 
tious spirit can exist when there is a sincere, heart- 
felt conviction of this fact, and a paramount desire 
to promote its exemplification in ourselves and 
others. 

There has been much misconception, I am per- 
suaded, and consequent misrepresentation of the 
opinions of those who have taken a stand against 
controversy, but I will not retort, in their behalf, 
the charges of want of discrimination, and the tak- 
ing but a superficial, contracted view of the sub- 
ject, or of ignorance and timidity, which have been 
so lavishly bestowed. If I am not mistaken, there 
has been no opposition to controversy but when it 
has been employed about theological dogmas, or 
when it has degenerated into contention and strife. 

Such is the controversy of the present day, which 
is not a controversy about religion, but theology, — 
speculative theology ; not about what the bible has 
really taught, but about the various, contradictory 
doctrines which it has been said to teach. It is a 
controversy about terms, or opinions as opposite to 
one another as light and darkness, about systems 
and theories, which systemongers and theorists have 
framed out of something which has been said, or has 



11 



not been said in the word of God.— And what has 
been the effect of this controversy ? — I speak of the 
controversies of the present day ; I do not ask you 
to go back and contemplate the mournful tragedies 
which have been enacted by controversialists in the 
times that are gone by. — Open your eyes, my hear- 
ers, and look at the page of church history which 
is spread out before you. What heartburnings, 
divisions, evil surmisings, railings, bitter conten- 
tions does it not exhibit! — in families, and churches, 
and parishes, and towns. How many churches, 
once united and flourishing, have been rent asun- 
der and their dismembered parts scattered by the 
wind, — I might in most cases say by every ivind, — 
of theological doctrine ! — If the seamless coat of 
Christ had been woven by the hand of man, it would 
long since have been torn in pieces by those who 
have claimed it as their exclusive property, or have 
contended about its colour, or texture, or the ma- 
terials of which it is made. What a melancholy 
aspect does this commonwealth exhibit, in this par- 
ticular, compared with what it once did, to a reli- 
gious observer who loves peace, and believes that 
the religion of Christ was designed to promote it? 

But, I am triumphantly asked, if it be admitted 
that controversy has disturbed the repose of the 
church, has it not excited an activity which has 
promoted its life and vigor? If it has troubled the 
waters, has it not brought up and mingled with 
them ingredients which have imparted salutary and 



12 



healthful qualities? I answer, — not in triumph, 
but in deep sorrow, — no; at least such has not 
been its tendency. It has rendered them the wa- 
ters of strife, and not of healing. It has led to an 
increased attention to theology, but not religion. 
If it has promoted the searching of the scriptures, 
it has not been, in most cases, in a manner adapt- 
ed either to elicit the light of truth, or the genial 
warmth of christian charity. Whatever of moral 
good has been the effect, has resulted, not from the 
controversy, but from the piety that has often been 
mingled with it, which would have appeared to 
better advantage and exerted a better influence if 
it had been found in better company. If places of 
worship have been multiplied, w ith what spirit, — 
when it has been the effect of controversy, — have 
they been erected, and what spirit do they diffuse? 

Now let us suppose, my friends, that the same 
talents and learning which have been expended in 
the service of controversy, had been devoted, with 
equal labor and zeal, to the cause of vital religion, 
I ask you whether effects incalculably more bene- 
ficial would not have been produced? I ask you 
whether there would not have been a more diligent 
searching of the scriptures, with a less prejudiced 
spirit and a less misguided intention? I ask wheth- 
er there would not have been a purer and not less 
earnest zeal for the house of God? I ask, if there 
had not been more talk about religion, whether 
there would not have been more religious conver- 



13 



sation? For what is the religious conversation, as 
it is falsely termed, which you hear on all sides? 
Do we hear the anxious inquiry. What shall ive 
do to be saved ? — How shall we acquire that tem- 
per and form those habits which will fit us for 
heaven? On the contrary, are not the changes of 
party continually ringing in our ears, points of doubt- 
fid disputation ? We hear of unitarianism and 
trinitarianism, orthodoxy and liberality, till we are 
sick of the very names. These may indeed be said 
to be ordinary topics of conversation, for they min- 
gle themselves with the current and lose their dis- 
tinctive religious character, if they ever had any. 
They come in to supply the lack of public or do- 
mestic intelligence, or they come in to serve as the 
vehicle of uncharitable censure or harsh recrimi- 
nation. They alternate with the concerns of the 
nation, and the concerns of the state, with the bus- 
iness of the exchange and of the farm and the work- 
shop, with the amusements of the theatre and the 
ball room. The name of the high and holy God, 
before whom angels veil their faces and adore, and 
of his Son Jesus Christ, the brightness of his glory 
and the express image of his person, are too often 
introduced with the same familiarity as the names of 
frail, sinful mortals, like ourselves, and subjects of 
religion are discussed in the same spirit as the poli- 
tics and news of the day. Nor is conversation about 
religion, even when conducted with seriousness, al- 
ways less exceptionable in its character. Allu- 



14 



sions, or distinct reference to the opinions of others, 
with a view to condemn, not the opinions them- 
selves, but those who hold them, attributing to 
others opinions which it is by no means certain they 
entertain, accusing others of a want of vital reli- 
gion because their opinions are deemed errone- 
ous, — such conversation is very far from being 
religious conversation, though wearing the guise 
of religion. 

And here I would freely acknowledge that min- 
isters as well as people, — yea, ministers much more 
than people, for much of the sin must be laid at 
their door, — have reason to humble themselves that 
they have often exhibited so poor an example of 
that forbearance and charity which are essential to 
the christian character. They ought to be ' ex- 
amples to the believers in word, in conversation, in 
charity, as well as in faith and purity.' And if we 
are not, my hearers, we have only to exhort you 
not to follow our example, but the example of Him 
whose instructions were a lesson of charity, and 
who lived as he taught. It has been said that a 
kinder and less rancorous spirit is beginning to pre- 
vail in the theological world. I wish it maybe so. 
I would have the peace and union of the times to 
which I have adverted, with a warmth and an en- 
gagedness for a real and rational revival of religion 
which perhaps did not then exist. 

But has not the cause of truth, on the whole, 
been advanced by this controversy ? Let us 



15 

see whether this question can be settled by a re- 
sort to the controversialists themselves? Ask the 
calvinist, and what is his reply? 4 Undoubted- 
ly ! — Error has been dragged out from its lurking 
places, and is in a fair way to be hunted down. 
It had worn the lovely form of orthodoxy, but has 
been stripped of its disguise and shown in all its 
native hideousness. The faith once delivered to 
the saints is triumphing over all opposition. Or- 
thodox churches have increased fourfold, and are 
increasing daily.' Put the same question to the 
unitarian, and what does he say? 4 Most certain- 
ly ! " The blood of the martyrs 55 has always been 
a the seed of the church. 55 The sect everywhere 
spoken against will soon be predominant 5 unita- 
rian churches are multiplying so fast, it is impos- 
sible to find ministers to supply them. 5 Send forth 
your inquiries through various sects, and you will 
meet with the same hearty response. And which 
must we believe? — I believe them all. 

If it be asked, amidst the dogmas of these various 
sects, — and a multitude of others which time would 
fail me to mention, — What is truth? I answer, not 
the technics, or the peculiar dogmas of either, but 
whatever of piety, — I might say of christian charity, 
or love, — is found among them all. Religious 
truth has been promoted by controversy so far as 
this has been promoted, and no farther. This is 
the great doctrine of the bible, and this is a doc- 
trine about which, among the pious, there is no 



16 



dispute. There is no contest about humility, or 
meekness, or benevolence, or devotion, or any of 
the constituents of piety. How far any of these, — 
humility and meekness, for example, — have been 
promoted by controversy, I leave it for the contro- 
versialists to settle among themselves. 

Still it may be asked, Are there not doctrines in 
the bible which have an important influence in pro- 
moting piety ? Undoubtedly, — but what are they ? 
What a multitude of discordant voices are lifted 
up in reply ! — What a din of conflicting opinions ! — 
Lo here ! and lo there ! If I may hope to be 
heard, I will answer the question then myself. 
They are those which he who goes to his bible 
with a sincere desire to do the will of God will 
find there. What these are, every such inquirer 
must answer for himself. 

But is not the more elevated tone of morals, 
the change for the better in many of the habits of 
the community, owing in a good measure to the ex- 
citement which controversy has produced? No. 
It is owing to the progress of refinement, to the 
advancement of knowledge, to the better means of 
education, and the more general use of them, to 
the alteration in the mode of intercourse between 
the elder and younger members of society, — espe- 
cially between parents and children, — as well as to 
the blessing of God upon the efforts of the pious, 
and not to doubtful disputation. 

But it is said, that, in opposing controversy, we 



17 

oppose Christianity, for Christianity was a contro- 
versy 5 we oppose the reformation, for the reform- 
ation was a controversy. If I mistake not, I have 
already furnished a reply to this assertion in the 
remarks I have made. If Christianity and the re- 
formation were controversies, if it be not a perver- 
sion of these hallowed names to give them this 
designation, as it is now understood, they were 
controversies with superstition and vice, and there- 
fore controversies of a very different description 
from those with which we are now concerned. 
The doctrine of the reformation, — whatever its prac- 
tice, — was the sufficiency of the scriptures, and the 
right which every man had to search and under- 
stand them for himself. I leave it to you to de- 
cide, my hearers, whether the friends or the foes 
of controversy are acting most consistently with 
the principles of the reformers? Who is it that 
impugns, virtually, if not intentionally, the suffi- 
ciency of the scriptures, and interferes with the 
right of free, unshackled inquiry? Is it, or is it 
not the theological dogmatist 1 who insists on the 
reception of his views of religion as the only indi- 
cation of an enlightened mind, or of a sanctified 
heart? 

After all, for myself, I have no contention with 
theological controversy, as such. It is only when 
it identifies itself with religion, and assumes to be 
lawfully contending under the banners of the cross, 

1 In using this term I uae it technically, and not reproachfully. 

3 



18 



that I lift my voice against it. It is when it would 
encumber David with the armour of Saul, instead 
of allowing him to go forth in his own simple garb 
to smite the Philistine with his sling and his stone. 
It is when it comes into the church, and kindles 
its strange fire upon the altar, and obscures by its 
smoke the pure and brilliant flame of divine truth 
which is burning there. Let them call it theology, 
or metaphysics, or what they will, and they may 
dispute about it as long as they please, being care- 
ful only that in their zeal for their theology, they 
do not lose their religion. If any one thinks that 
the doctrines he holds in speculative theology, or 
in any of the sciences, are well adapted to promote 
piety, he may recommend them to others by the 
force of argument and the power of moral suasion, 
and if he insists on calling this controversy, be it 
so, — I will not quarrel with him about words. Let 
him do it, however, with meekness, not denouncing 
those who differ from him as foolish or reprobate, 
and let him not be sanguine of the reception of his 
opinions, or of their permanence if received. The 
history of the church will tell him that one set of 
theological opinions has prevailed in one age, and 
another set of theological opinions in another age; 
and again, that old ones have been revived, and 
new ones given place to them. So it has been, 
and so it will be, ' pope against pope, and council 
against council,' 1 till popes and councils shall 

1 Chillingworth, 



19 

learn, — if they ever will learn, — that the kingdom 
of God is righteousness and peace and joy in the 
Holy Ghost. 

It is hard that religion should bear the odium of 
causing divisions when its spirit is as gentle as the 
spirit of its author, and its doctrines as clear as if 
written with a sunbeam, so that he who runs may 
read, and iv ay faring men, though fools, shall not 
err therein. 1 No ! religion has never been the 
cause of division in the church, and never can be. 
It was this which was announced with the procla- 
mation of peace on earth and good tvill towards 
men, and it was this which was breathed in the 
parting accents of the Saviour, — Peace I leave 
ivith you, my peace I give unto you. Wherever 
it comes, it brings a blessing, and not a curse. In 
every age, and in all circumstances, it has imparted 
a peace which the world could not give. It has 
been the polestar amidst the darkness of the night 
to guide the doubtful voyager on the ocean of life, 
It has been the light amidst the raging of the bil- 
lows, and the perils of a dangerous coast, to direct 
to a secure and peaceful haven. It has been the 
rainbow in the cloud, foretelling that the storm was 
passing, the harbinger of a serene and cloudless 
sky. 

The young have felt its power and enjoyed its 

1 Isaiah xxxv. 8. I beg the attention of the reader to this verse. It is 
supposed to refer to the gospel. { And a highway shall be there, and a way, 
and it shall be called the way of holiness, — and wayfaring men,' &c. I do not 
know that I could desire a better illustration of the doctrine of this discourse ; 
there are many such both in the old and new testaments. 



20 



consolations, and amidst the afflictions from which 
even early life is not exempt, have experienced, in 
this sense, the truth of the prophet's declaration, It 
is good for a man that he bear the yoke in his 
youth. Mature age has felt its power and enjoyed 
its consolations, and, amidst the toils and anxieties 
of active life, has turned to it from the heat and 
burden of the day, as to the shadow of a great 
rock in a weary land. The aged have felt its 
power and enjoyed its consolations, sustaining them 
under the infirmities of old age, and enabling them 
to ivait, with serenity and cheerfulness, all the days 
of their appointed time till their change come. 
The dying, at every period of life, have felt its 
power and enjoyed its consolations, inspiring them 
with a hope which has been an anchor of the soul, 
entering within the vail, and giving them a fore- 
taste of heavenly joy. 

I congratulate you, my brother, that you enter 
on the ministry under circumstances so felicitous ; 
with so much unanimity on the part of those who 
have called you to take the pastoral charge of them, 
and in a place where the harmony has never been 
disturbed by the harsh, discordant, notes of theolo- 
gical controversy. I congratulate you, — but I re- 
mind you that the peculiarity of these circumstances 
imposes on you a peculiar responsibleness. You 
will have need of much wisdom and prudence to pre- 
serve this unanimity, and of much decision and firm- 



21 



ness to resist the attempts of the zealous of all parties 
to disturb this harmony . If you would keep peace, 
labor to diffuse among your people the spirit of 
genuine piety, — to make them religious. If you 
would promote alienation and discord, labor to 
imbue them with the spirit of controversy, — to 
make them theologians. If you would keep peace, 
teach them to study their bibles 5 if you would 
promote alienation and discord, direct them to the 
fallible interpretations of fallible men. 

If you find among your people a calvinist who is 
humble, charitable, devout; or a humble, charita- 
ble, devout unitarian, be not so anxious to convert 
him to your theology, if it differs from his, as to 
encourage him to go on unto perfection, cultivating 
more and more diligently the mind that was in 
Christ, and laboring to grow in grace and in the 
knowledge of his Lord and Saviour. It may be, 
if you change his mode of faith, that you will de- 
stroy his charity, or cast him without a helm upon 
the sea of doubt, to make shipwreck of faith and 
a good conscience. It may be that his mode of 
faith may be best adapted to promote piety in him, 
and that it was in the mercy of God that he was 
allowed to embrace it. 

I know you will be told that you must indoctrin- 
ate your people with your own theological system, 
if you unfortunately have any, in self-defence. 
This language is unbecoming christians. You are 
set for the defence of the words of our Lord Jesus 



22 



Christy and the doctrine according to godliness, 
and the best way you can defend it is to promote 
its growth and strength and efficacy in yourself and 
others. The most certain means of effecting this 
are the study of the scriptures, devout meditation, 
watchfulness and prayer. So sure, — hear the 
warning voice, not of superior sagacity, but of su- 
perior experience ; — so sure as you disseminate 
among your people the writings of controversialists, 
so surely will you awaken among them a spirit of in- 
quiry, respecting things of minor importance, which 
you can neither restrain nor direct ; and perhaps 
you would not think me unkind, if, in the frankness 
of my heart, I should utter the wish, which my re- 
gard for your welfare, as well as theirs, would lead 
me to form, that they would have the wisdom not 
to read them. 

But I have no fears of this. It is my conviction 
that you will go forth among this people with the 
single desire of promoting their spiritual improve- 
ment, — of winning them to Christ, I am persuad- 
ed, — God, who knoweth the heart, only knows ! — 
I am persuaded that you will study the things that 
make for peace, and that in public and private, in 
season and out of season, in the house and by the 
way, you will diligently sow the seeds of divine 
truth, and watch for souls as one who must give an 
account. 

It is your privilege to be allowed to avail your- 
self of the experience of your aged predecessor, 



23 



who retires from a peaceful ministry of more than 
fifty years I need not enjoin, what your own 
heart will prompt, that you should do what you 
may to smooth the path of his declining life by 
your respectful and affectionate attentions. 

Go, then, my brother, with a humble sense of 
your own weakness and insufficiency, and a hum- 
ble, yet firm reliance on superior strength 5 with a 
deep conviction of the infinite importance of fidelity 
and earnest prayer that you may have grace to be 
faithful, — go, and take the charge of these immor- 
tal beings. Teach them to love God and to love 
one another. Tell them to mark them ivhich cause 
divisions, and avoid them. Tell them to beware 
that they do not lose the experience they now have 
how good and pleasant a thing it is for brethren to 
dwell together in unity. Tell them that God is 
love, and that he ivho dwelleth in love, dwell eth in 
God and God in him. — And may the presence and 
blessing of God go with you ! May your life, if 
it be best for you, be as long as the life of your pre- 
decessor. May you come to the grave ripe in years ? 
and in christian graces, and receive the reward of 
fidelity in the kingdom of God. 

The Lord keep and bless you. The Lord 
make his face to shine upon you and be 

GRACIOUS UNTO YOU. The LORD LIFT UP HIS 
COUNTENANCE UPON YOU AND GIVE YOU PEACE, 



24 



SERVICES AT THE ORDINATION. 



INTRODUCTORY PRAYER AND SELECTIONS FROM 
SCRIPTURE, By Mr. Robinson, of Groton. 

SERMON, By Dr. Lowell, of Boston. 

ORDAINING PRAYER, By Dr. Ripley, of Concord. 

CHARGE, By Mr. Newell, the sen. pastor. 

RIGHT HAND OF FELLOWSHIP, 

By Mr. Emerson, of Boston. 

ADDRESS TO THE SOCIETY, 

By Dr. Harris, of Dorchester. 

CONCLUDING PRAYER, By Mr. White, of Littleton. 

The musical performances consisted of an anthem and two ori- 
ginal hymns. 



The town of Stow was settled in 1653, by two adventurers 
from Charlestown, Kettle and Boon, on lands known by their 
names to this day. It was incorporated May 16, 1683. In 1686 
the first church was erected and a house for the minister. In 1700 
Rev. John Eveleth, a graduate of Harvard, was ordained minister, 
and continued about seventeen years. In 1713 the second house 
of worship was built. Rev. John Gardner, a native of Charles- 
town and a graduate of Harvard, was ordained Nov. 18, 1718, and 
died Jan. 10, 1775. In 1752 the population having increased to 
620, the third house of worship was built, and in 1827 the pre- 
sent, neat, classical and commodious edifice was erected by the 
liberality and enterprise of the present inhabitants. The Rev. 
Jonathan Newell, a native of Needham, and a graduate of Har- 
vard, was ordained colleague with Mr. Gardner October 11, 1774. 
Mr. Sibley, a native of Union, Maine, and a graduate of Har- 
vard College, was associated with Mr. Newell, May 14, 1829. 



Erratum. Page 3, for bitter, read evil. 



